Igrot Kodesh · Letter 173 — Chanukah Menorahs, Rebbe's Health, and Temple Service

By the grace of Hashem,

15 Kislev 5705,

Brooklyn,

To my dear friend, Hashem-fearing chassid,* diligent communal leader of many accomplishments, Rav Sh. Palmer,[1] Chicago,

I greet you and bless you,

Thank Hashem, my father-in-law, the Rebbe Shlita,*[2] is feeling better. May Hashem send him a full recovery very soon.

I reply to your letter of November 28.

In general, we have difficulty obtaining a greater quantity of Chanukah* menorahs.* If we obtain them, we will sell the less expensive ones between twenty-seven and thirty-five cents.

If you agree with this price, please inform us as soon as possible. Furthermore, do you agree to receive fewer than two hundred should we be unable to obtain the intended quantity?

We note, regarding the miracle of Chanukah,* a surprising fact.[3] Tractate Shabbat* 21b recounts that the flask of pure oil they found bore the seal of the High Priest.* Yet in order to be certain that this oil had not been defiled, would it not have been sufficient to say that it was sealed? Why does the Gemara* need to further specify that the flask bore the seal of the High Priest?*

In fact, a teaching is conveyed to us here. When Jews find themselves in darkness — material or spiritual, Heaven forbid — when some wish "to make them forget Your Torah and to cause them to transgress the Decrees of Your Will," how can one be certain of preserving a flask of pure oil which will allow the Menorah* to be kindled again? For this, one must verify that the flask indeed bears the seal of the High Priest* — he who, in the words of the Rambam,* "resides in the Sanctuary throughout the day, leaving only to return home at night, or for an hour or two during the day."

We also note another surprising fact concerning the High Priest.* Tractate Yoma* 18a states: "This Kohen,* surpassing his brothers, is elevated to greatness precisely by his brothers."[4]

Now, if it is necessary that the High Priest* be capable of providing for all his needs and even of attaining wealth, why should it fall to his brother Kohanim* to provide him with that wealth?

In fact, the explanation is quite simple. For no Torah commandment is required when it comes to a simple Jew. One would tell him: "Listen well! The High Priest* must have the means to provide for his needs. Do you wish to make a financial contribution? Do you wish to persuade your friends to do the same?" He would then not think of running to a Rav to ask whether the Shulchan Aruch* obliges him to contribute. On the contrary, he would fear losing the merit of participating in the High Priest's* expenses!

Is it not written that "I have never seen a righteous person abandoned"? Hashem will therefore undoubtedly provide for the High Priest's* needs — but this could come about without his participation! He will therefore do everything in his power so that this merit does not escape him, for himself as for his friends. He will want the wealth of the High Priest* to be the direct consequence of his own intervention.

By contrast, when one addresses a Kohen,* he might say: "First of all, why do you address me? Do you not see that I myself am holy? I am grown-up enough to know on my own what I must do. Go and make your proposal to other people.

Furthermore, you expect me to take charge of the High Priest's* expenses? You also ask me to persuade my friends to do the same? But do you not know that I bear responsibility for the service of Hashem in the Temple? Ask the High Priest* himself and he will tell you what is more important.[5] If I devote myself to the High Priest's* needs, perhaps the Temple service will be neglected. Is that what you expect of me? What do the halachic decisors* say about such an attitude? Your approach could lead to the destruction of the Temple! I will not allow this in any way!"

The Torah therefore establishes clearly that the wealth of the High Priest* must come from his brothers, the Kohanim.* Unfortunately, this very assertion is itself sometimes not sufficient.

Here then is what the Chanukah* episode teaches us. The Greeks entered the Temple. They were able to destroy the altar, to defile the Menorah.* But the small flask of oil that was hidden and protected by the High Priest* remained intact, and it allowed the lights to be kindled — lights which have shone for thousands of years.

With my blessing of immediate teshuvah,* immediate redemption,

Rabbi Menachem Schneerson,

Director of the Executive Committee[6]

Notes:

(1) Rav Shlomo Palmer — see letter no. 89.
(2) He had been ill at the beginning of winter 5705.
(3) See also letter no. 315.
(4) Who give him all their money so that he may be wealthy.
(5) To take charge of the High Priest's expenses or to perform the service of Hashem in the Temple.
(6) Of Merkaz L'Inyanei Chinuch.*